Can I comprehend negatively? Can I learn a technique, and can the mind liberate itself from the technique without recompense? Then the mind is open to a different pattern of energy.
The entire world is in a vast mess, in confusion. To have a total response to that, you must have energy of a different quality from the usual energy which you apply to a problem. The usual approach to a problem is in terms of hope, fear, success, fulfilment and so on, with its accompanying despair. This is obvious. These are all psychological facts. Here we have a world issue and you have to approach it not with the energy of despair but with an energy which is not contaminated by despair. To come upon that energy which is not destructive, the mind must be free from the energy of despair. This is a world problem, how do you answer it? Do you answer it idealistically with the intention, the desire and the feeling, "This is the right thing to do"? If you do, you answer it with the energy of despair. Or do you look at it with a different energy altogether? If you look at the total problem with that new kind of energy, you will have the right answer.
Teacher: I would like to talk a little more about the communication of this feeling you are hinting at: that we are perpetuating through our education the energy of despair and hence the hopelessness of such education. Can we educate in the accepted sense of the word, and yet have the other? Can a person who is engaged in teaching a certain subject teach that perfectly and yet get the whole, total feeling? Can he do it without a motive, with a total attention to the thing that he is doing and with a feeling of love? Will that help to keep the mind open to the new source of energy?
Krishnamurti: You are introducing suppositions, they are not facts. You see, you have no love. Occasionally there is an opening in the cloud and you see the bright light, but only occasionally. You are not dealing with facts, you are dealing with suppositions. If you were dealing with facts, then you could have answered.
The main statement is not good enough, "I do pay attention sometimes, I do love without wanting something in return." You may do this occasionally, but you have to do it on all the three hundred and sixty five days, not just one day.
Teacher: As I see it, whatever I do, I want to fit the "plus" into this.
Krishnamurti: You cannot put the plus into the minus, you cannot put the creative thing into the destructive. The destructive energy has to cease for the creative thing to come in.
You have time, you have leisure to meditate, and without becoming sentimental you have to discover the destructive energy in yourself. It is a continuous process of awareness, keeping the window open for the other. This is a total process all the time.
There is a psychological climate that is necessary, which means relationship in teaching and that requires subtlety. You cannot have subtlety and pliability if you have an end in mind. If you are thinking from a conclusion, from an experience of knowing a great many techniques, you cannot have pliability, subtlety.
Have you ever talked to anybody who is entrenched deep in some ideal, in some dogma? He has no pliability, no subtlety. To bring about subtlety, pliability, the mind must have no anchorage.
Teacher: Is it possible to arrange circumstances so that this pliability and subtlety come into being? It is not always possible to create this within organizations.
Krishnamurti: How can one create neither antagonism nor resistance in relationship? How is a sense of equality to be brought about? If you can establish that feeling then what is the next step? Is there a next step?
First of all, is it possible to establish mutual confidence within an organization? To establish that requires a great deal of intelligence on my part and on the part of others.
Teacher: As you said, the problem is how to establish relationship without the sense of high and low and with the awareness of this total feeling.
Krishnamurti: We do not know anything about this total feeling. But we know the destructive nature of certain forms of energy and the mind tries to disentangle itself from that.
We know there must be equality and that equality is denied when there are divisions, cliques, when we are functioning merely on an economic level and when there is no comprehension of the nature of destructive energy. It is not an economic equality that has to be established but an equality at every level. If we do not establish that right from the beginning and establish it also in ourselves, we have no contact. Can we spend time in considering how to establish an equality in that sense, not the equality of technique? Can we come together to establish between ourselves this feeling of equality in which all differences are gone? Then we are free. We must be quite sure that at least a few of us are walking along the road. Some of us then may walk slowly, some may walk fast but it is in the same direction and the direction is the quality. It is really a turning of one's back to the world. If you see the crippling effects of the energy of despair, you have to renounce it. If you are alive to this, it means that your relationship with the world is entirely different and that opens a great many doors.
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